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Sutta Nipāta 1.12

Munisutta

The Sage · Translation: Bhikkhu Sujato, SuttaCentral

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from intimacySanthavāto perilbhayaṁ is born,jātaṁ,
from an abodeniketā is producedjāyate dustrajo;
freedom from abode and intimacyAniketamasanthavaṁ,
thatetaṁ indeedve the sage's visionmunidassanaṁ.

Peril stems from intimacy, dust comes from an abode. Freedom from abode and intimacy: that is the sage’s vision.

whoYo having cut down what's grownjātamucchijja notna they would plant againropayeyya,
growing for themJāyantamassa they would not nurturenānuppavecche;
that one they callTamāhu oneekaṁ a sagemuninaṁ wanderingcarantaṁ,
has seenAddakkhi heso the state of peacesantipadaṁ great seermahesi.

Having cut down what’s grown, they wouldn’t replant, nor would they nurture what’s growing. That’s who they call a sage wandering alone, the great seer has seen the state of peace.

having appraisedSaṅkhāya fieldsvatthūni having measuredpamāya seedbījaṁ,
moisture for itSinehamassa would not nurturenānuppavecche;
thatSa trulyve sagemunī seeing the ending of rebirthjātikhayantadassī,
speculationTakkaṁ having left behindpahāya notna entersupeti reckoningsaṅkhaṁ.

Having appraised the fields and measured the seeds, they wouldn’t nurture them with moisture. Truly that sage who sees the ending of rebirth has left speculation behind and is beyond reckoning.

having understoodAññāya allsabbāni planes of rebirthnivesanāni,
not wantingAnikāmayaṁ even a single oneaññatarampi of themtesaṁ;
thatSa trulyve sagemunī freed of greedvītagedho not greedyagiddho,
need not swimNāyūhatī reached the far shorepāragato forhi they arehoti.

Understanding all the planes of rebirth, not wanting a single one of them; truly that sage freed of greed need not swim, for they have reached the far shore.

vanquisher of allSabbābhibhuṁ knower of allsabbaviduṁ so very intelligentsumedhaṁ,
in allSabbesu thingsdhammesu unsulliedanūpalittaṁ;
has given up allSabbañjahaṁ in the ending of cravingtaṇhakkhaye freedvimuttaṁ,
thatTaṁ indeedvāpi the attentivedhīrā as a sagemuni they knowvedayanti.

The vanquisher of all, knower of all, so very intelligent, unsullied in the midst of all things, has given up all, freed in the ending of craving: that’s who the attentive know as a sage.

strong in wisdomPaññābalaṁ endowed with virtue and vowssīlavatūpapannaṁ,
sereneSamāhitaṁ delighting in absorptionjhānarataṁ mindfulsatīmaṁ;
from bondsSaṅgā releasedpamuttaṁ kindakhilaṁ undefiledanāsavaṁ,
thatTaṁ indeedvāpi the wisedhīrā sagemuni knowvedayanti.

Strong in wisdom, with precepts and observances intact, serene, loving absorption, mindful, released from chains, kind, undefiled: that’s who the attentive know as a sage.

aloneEkaṁ wanderingcarantaṁ diligent sagemunimappamattaṁ,
by blame and praiseNindāpasaṁsāsu unshakenavedhamānaṁ;
like a lionSīhaṁva by soundssaddesu not startledasantasantaṁ,
like windVātaṁva in a netjālamhi not caughtasajjamānaṁ;
like a lotusPadmaṁva by watertoyena not stickingalippamānaṁ,
leader of others, not by others ledNetāramaññesamanaññaneyyaṁ;
thatTaṁ indeedvāpi the attentivedhīrā a sagemuni they knowvedayanti.

The diligent sage wandering alone, is unshaken by blame and praise— like a lion not startled by sounds, like wind not caught in a net, like water not sticking to a lotus. Leader of others, not by others led: that’s who the attentive know as a sage.

whoYo in a bathing-placeogahaṇe like a post he standsthambhorivābhijāyati,
in whomYasmiṁ otherspare endlessly with wordsvācāpariyantaṁ they speakvadanti;
himTaṁ freed of greedvītarāgaṁ with senses stilledsusamāhitindriyaṁ,
himTaṁ indeedvāpi the attentivedhīrā sagemuni they knowvedayanti.

Steady as a post in a bathing-place when others speak endlessly against them, freed of greed, with senses stilled: that’s who the attentive know as a sage.

whoYo indeedve steadfastṭhitatto as a spindletasaraṁva straightujju,
is horrified byJigucchati by deedskammehi wickedpāpakehi;
discerningVīmaṁsamāno the unjustvisamaṁ and the justsamañca,
that oneTaṁ indeedvāpi the attentivedhīrā sagemuni know asvedayanti.

Steadfast, straight as a spindle, horrified by wicked deeds, discerning the just and the unjust: that’s who the attentive know as a sage.

whoYo restrainedsaññatatto notna doeskaroti evil,pāpaṁ,
youngDaharo middle-agedmajjhimo andca sagemuni self-controlled;yatatto;
irreproachableArosaneyyo notna heso insultsroseti anyone,kañci,
thatTaṁ indeedvāpi attentivedhīrā sagemuni know.vedayanti.

Restrained, they do no evil, young or middle-aged, the sage is self-controlled. Irreproachable, he does not insult anyone: that’s who the attentive know as a sage.

from the topYadaggato from the middlemajjhato from the leftoverssesato orvā,
almsPiṇḍaṁ one receiveslabhetha living on another's charityparadattūpajīvī;
unworthyNālaṁ to praisethutuṁ nornopi to put downnipaccavādī,
that oneTaṁ indeedvāpi the attentivedhīrā a sagemuni they knowvedayanti.

When one who lives on charity receives alms, from the top, the middle, or the leftovers, they think it unworthy to praise or put down: that’s who the attentive know as a sage.

sageMuniṁ livingcarantaṁ refrainingvirataṁ from sexmethunasmā,
whoYo in youthyobbane is not tied downnopanibajjhate everkvaci;
from indulgence and negligenceMadappamādā refrainingvirataṁ freedvippamuttaṁ,
that oneTaṁ indeedvāpi the attentivedhīrā as a sagemuni knowvedayanti.

The sage lives refraining from sex, even when young is not tied down, refraining from indulgence and negligence, freed: that’s who the attentive know as a sage.

having understoodAññāya the worldlokaṁ the seer of the ultimate goalparamatthadassiṁ,
the floodOghaṁ the oceansamuddaṁ having crossedatitariya the unaffected onetādiṁ;
that oneTaṁ with ties cutchinnaganthaṁ unattachedasitaṁ undefiledanāsavaṁ,
that oneTaṁ indeedvāpi the attentive onesdhīrā a sagemuni they know asvedayanti.

Understanding the world, the seer of the ultimate goal, the unaffected one, having crossed the flood and the ocean, has cut the ties, unattached and undefiled: that’s who the attentive know as a sage.

not the sameAsamā bothubho far apart in lifestyle and conductdūravihāravuttino,
householderGihī providing for a wifedāraposī selflessamamo andca true to vowssubbato;
for killing other creaturesParapāṇarodhāya householdergihī unrestrainedasaññato,
alwaysNiccaṁ sagemunī protectsrakkhati living creaturespāṇine restrainedyato.

The two are not the same, far apart in lifestyle and conduct— the householder providing for a wife, and the selfless one true to their vows. The unrestrained householder kills other creatures, while the restrained sage always protects living creatures.

the crestedSikhī asyathā blue-neckednīlagīvo flying through the skyvihaṅgamo,
of the swanHaṁsassa never approachesnopeti the speedjavaṁ everkudācanaṁ;
soEvaṁ the householdergihī cannot compete withnānukaroti the mendicantbhikkhuno,
of the sageMunino secludedvivittassa in the woodsvanamhi meditatingjhāyatoti.
the Sage DiscourseMunisuttaṁ the twelfthdvādasamaṁ.
the Uraga ChapterUragavaggo the firstpaṭhamo.

As the crested blue-necked peacock flying through the sky never approaches the speed of the swan, so the householder cannot compete with the mendicant, the sage meditating secluded in the woods.

this is its summaryTassuddānaṁ
The SerpentUrago Dhaniyadhaniyo andceva,
and the Rhinocerosvisāṇañca thustathā the Plowingkasi;
CundaCundo the Downfallparābhavo andceva,
the Outcastevasalo the Development of Loving-Kindnessmettabhāvanā.

This is its summary: The Serpent, Dhaniya, and the Rhinoceros, thus the Plowing; Cunda, the Downfall, the Outcaste, and the Development of Loving-Kindness.

SātāgiraSātāgiro Āḷavakaāḷavako,
VijayaVijayo andca thustathā sagemuni;
twelveDvādasetāni discoursessuttāni,
the Uraga ChapterUragavaggoti it is calledvuccatīti.

Sātāgira, Āḷavaka, and Vijaya the sage: these twelve discourses are called the Uraga Chapter.

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